ABSTRACT
The presence of deaf diasporas resulting from closure of deaf schools and their reference to an imaginary and yet experienced homeland as a transnational presence presents possibilities for resistance within education of deaf students who are isolated from more vibrant deaf communities. Culturally responsive teaching requires attention to the learning needs of diverse students self-study, an examination of one’s own dysconscious audism, racism, understanding of language planning in social and political contexts, and intersectionalities within diverse cultural contexts. Emery suggests that the deaf diaspora is a state that is outside the deaf homeland as real or imagined. The reference to the deaf homeland is perhaps a homing desire, which is shaped by international, national, provincial events in which deaf congregate and exchange information and deaf cultural knowledge and share social capital such as language. Nomadic zigzagging, rather, is not from deaf spaces into hearing spaces and vice versa.
